Bhagavad Gita - Chapter 10 - Shloka (Verse) 14

व्याख्या --'सर्वमेतदृतं मन्ये यन्मां वदसि केशव '-- क नाम ब्रह्माका है, 'अ' नाम विष्णुका है, 'ईश' नाम शंकरका है और 'व' नाम वपु अर्थात् स्वरूपका है। इस प्रकार ब्रह्मा, विष्णु, और शंकर जिसके स्वरूप हैं, उसको 'केशव' कहते हैं। अर्जुनका यहाँ 'केशव' सम्बोधन देनेका तात्पर्य है कि आप ही,संसारकी उत्पत्ति, स्थिति और संहार करनेवाले हैं।

हे केशव उपर्युक्त प्रकारसे ऋषियोंद्वारा और आपके द्वारा कही हुई ये सब बातें जो कि आप मुझसे कह रहे हैं? मैं सत्य मानता हूँ क्योंकि हे भगवन् आपकी उत्पत्तिको न देवता जानते हैं और न दानव ही जानते हैं।

ऋषिभिस्त्वया चोक्तत्वादुक्तं सर्वं सत्यमेवेति मम मनीषेत्याह -- सर्वमिति।

किं तदित्याशङ्क्यात्मरूपमित्याह -- यन्मामिति।

देवादिभिः सर्वैरुच्यमानतया त्वद्रूपे विशिष्टवक्तृग्रहणमनर्थकमित्याशङ्क्याह -- नहीति।

प्रभवो नाम प्रभावो निरुपाधिकस्वभावः? यदा देवादीनामपि दुर्विज्ञेयं तव रूपं तदा का कथा मनुष्याणामित्यर्थः।

I consider all this to be true which You tell me, O Keshava!

'He who goes towards Brahma etc. as the Inner Controller'—is the derivation (Ka-isha-va?); its vocative is 'O Keshava'. The idea is that You alone speak even through the mouths of Brahma and others.

'Hi'—because; the gods do not know Your 'Vyakti', i.e., power/influence.

'Bhaga' is the name for the group of six: total opulence, dharma, fame, wealth, dispassion, and knowledge. Being addressed as 'Bhagavan' who possesses these, You alone are capable of describing Your own power, and no one else by their own capacity—indicating this, he says 'O Bhagavan' etc.

(This commentary explains 'Brahma'

and 'Vibhu' in the context of the previous verse, which falls under this group of verses).

'Vyaktim' means origin/power (Prabhava).

Therefore, I consider all this to be a statement of facts as they are, not intended as praise etc. That which You tell me—Your unique, boundless, unsurpassable, natural Lordship and the infinity of Your auspicious qualities.

Therefore, O Bhagavan, O Abode of unsurpassed knowledge, power, strength, lordship, vigor, and splendor! Neither the gods nor the Danavas, possessing limited knowledge, know Your 'Vyakti'—Your mode of manifestation.

Therefore, my doubt regarding Your lordship is now removed; he says 'Sarvam' etc. I consider all this—that You alone are Supreme Brahman etc.—to be 'Ritam', i.e., true.

Whatever You tell me—like 'The gods do not know Me' etc.—that too I consider true; he says 'Na hi' etc.

O Lord, the gods do not know Your 'Vyakti' (manifestation); they do not know that 'this manifestation is for our grace'. And the Danavas too do not know that 'it is for our destruction'.

He explains the connection—'Atah' (Therefore) etc. Because it is stated by the most authoritative Scriptures, Great Sages, and Yourself; this is the idea.

He explains the intent of 'Ritam manye' (I consider true)—'Not intended as praise etc.' For praise in others is (often) by attributing qualities (not present in them); that is the idea.

By 'Mam' (to Me), 'I am Your disciple, teach me who has surrendered to You' (2.7) etc. is implied.

The root 'vad' (to speak) here, repeating what is taught and being in the sense of 'shas' (to instruct), takes two objects. Thus, the repeating of what is taught is to emphasize the specific instruction.

By the adjectives 'unique' (ananyasadharana) and 'unsurpassable' (anavadhikatishaya), the absence of equal or superior is intended; and by 'natural' (svabhavika), independence from others is intended. Therefore, they do not know; this is the meaning.

'Knowledge, power, strength, lordship, vigor, and splendor in their entirety, without undesirable qualities, are denoted by the word Bhagavat' (VP 6.5.79)—following this statement of Lord Parasara, he shows the meaning of the word 'Bhagavan' to explain His unknowability by gods etc.—with 'Niratishaya jnana...' etc.

The word 'Vyakti' here does not refer to 'form/body' etc. as in 'Of what nature is this Vyakti of the Lord...', because it is not the context nor is it being asked subsequently.

Therefore, for one wishing to speak after 'You should tell me fully...' (10.16)—'Others do not even know the mode of Your exposition/manifestation, what to speak of direct perception etc.'—this meaning being required, is to be accepted; with this intent he says 'Vyanjana-prakaram' (Mode of manifestation).

As in 'I wish to realize the Vyakti (distinction/manifestation) of the Imperishable and the Perishable, O Slayer of foes'. 'Parimitajnanah' (Of limited knowledge) states the purport of the words (Devas and Danavas).

यहाँ अर्जुन अपने मन के भावों को स्पष्ट करते हुए गुरु के प्रति अपनी अटूट श्रद्धा को भी व्यक्त करता है जो कुछ आप मेरे प्रति कहते हैं उसे मैं सत्य मानता हूँ। केशव शब्द का अर्थ है जिनके केश सुन्दर हैं अथवा केशि नामक असुर का वध करने वाले। यद्यपि वह श्रीकृष्ण के कथन को सत्य मानता है? परन्तु वह उनके सम्पूर्ण आशय को ग्रहण नहीं कर पाता। तात्पर्य यह है कि उसे हृदय से भगवान के वचनों में पूर्ण विश्वास है? किन्तु उसकी बुद्धि अभी भी असन्तुष्ट ही है।ज्ञानपिपासा के वशीभूत अर्जुन का असन्तुष्ट व्यक्तित्व मानो कराहता है । यह ज्ञानपिपासा दूसरी पंक्ति में प्रतिध्वनित होती है जहाँ वह कहता है आपके व्यक्तित्व को न देवता जानते है और न दानव। दानव दनु के पुत्र थे? जो प्राय स्वर्ग पर आक्रमण करते रहते थे? यज्ञयागादि में बाधा पहुँचाते थे और आसुरी जीवन जीते थे। इसके विपरीत? पुराणों के वर्णनानुसार? देवतागण स्वर्ग के निवासी हैं जो र्मत्य मानवों की अपेक्षा शारीरिक? मानसिक और बौद्धिक क्षमताओं में अधिक शक्तिशाली होते हैं।वैयक्तिक दृष्टि से? देव और दानव हमारे मन की क्रमश शुभ और अशुभ प्रवृत्तियों के प्रतीक हैं। जब अर्जुन कहता है कि आत्मा के स्वरूप का निर्धारण न तो सूक्ष्म और शुभ के दर्शन के समान हो सकता है? और न ही दानवी प्रवृत्ति के समान? तब उसकी निराशा स्पष्ट झलकती है। न तो हमारी दैवी प्रवृत्तियां सत्य का आलिंगन कर सकती हैं? और न ही दानवी गुण उसको युद्ध के लिए आह्वान करके शत्रु रूप में हमारे सामने ला सकते हैं। जगत् में हम वस्तुओं या व्यक्तियों को केवल दो रूप में मिलते हैं प्रिय और अप्रिय अथवा मित्र और शत्रु के रूप में। आत्मा के व्यक्तित्व की पहचान इन दोनों ही प्रकारों से नहीं हो सकती? क्योंकि वह योग और विभूति की अभिव्यक्तियों में द्रष्टा है।यदि सत्य को कोई नहीं जान सकता है? तो फिर अर्जुन भगवान् श्रीकृष्ण से उसका वर्णन करने का अनुरोध क्यों करता है उनमें ऐसा कौन सा विशेष गुण है? जिसके कारण वे उस वस्तु का वर्णन करने में समर्थ हैं? जिसे अन्य कोई जान भी नहीं पाता है

(This commentary explains 'Brahma'

and 'Vibhu' in the context

of the previous verse, which falls under this group

of verses).

All this that has been said by the Rishis and by You, I consider 'Ritam' i.e., truth alone—what You tell me, O Keshava. For I have no doubt of invalidity anywhere in Your words.

And that You know this because You are Omniscient is suggested by the word 'Keshava'—indicating unsurpassable lordship, relying on the etymology: 'Ka' (Brahma) and 'Isha' (Rudra), though lords of all, He 'Vati' (goes to/knows/controls) them as objects of compassion.

Therefore, what was said—'The hosts of gods do not know My origin, nor the great sages' (10.2)—is exactly so. 'Hi'—because, O Bhagavan—endowed with total opulence etc.! Your 'Vyakti'—influence/power—even the gods, possessed of superior knowledge, do not know; nor the Danavas; nor the great sages—this too should be understood.

परोक्ते स्वानुभवाभावे न विश्वासः स्यादित्यत आह -- सर्वमेतदिति।

सर्वं पूर्वोक्तं परं ब्रह्म [श्वे.उ.3।7गी.10।12] इत्यादि अहं स्वानुभवात् ऋतं सत्यं मन्ये।

किञ्चन मे विदुः [10।2] इत्यादिना देवाः क्रीडारूपाः। दानवाविरोधेऽपि मोक्षदातुः हे भगवन् ते व्यक्तिं प्राकट्यं स्वरूपं वा न विदुरिति।

केशव दुष्टगुणव्याप्तयोरपि मोक्षदायक यत् मां वदसि एतत्सर्वं हि निश्चयेन ऋतं मन्ये।

All this—as said by the sages and You—I consider 'Ritam', indeed true; what You speak to me, O Keshava.

For neither the gods nor the Danavas know Your 'Vyakti', i.e., origin/power, O Lord.

Since You are the source of gods etc., therefore—

Hence, O Lord, O One full of six opulences! Knowledge is an attribute in You alone; only what is given by You arises elsewhere; therefore, neither other gods nor demons know Your 'Vyakti'—Your unique Yoga-power and Your manifestation in the form of respective Vibhutis. (This commentary applies generally to the group of verses).

सर्वम् all? एतत् this? ऋतम् true? मन्ये (I) think? यत् which? माम् to me? वदसि (Thou) sayest? केशव O Krishna? न not? हि verily? ते Thy? भगवन् O blessed Lord? व्यक्तिम् manifestation? विदुः know? देवाः gods? न not? दानवाः demons.Commentary Bhagavan is He? in whom ever exist the six attributes in their fullness? viz.? Jnana (wisdom)? Vairagya (dispassion)? Aisvarya (lordship)? Dharma (virtue)? Sri (wealth) and Bala (omnipotence). Also? He Who knows the origin? dissolution and the future of all beings and Who is omniscient? is called Bhagavan.Vyakti Origin.Danavah Demons or the Titans.Arjuna addresses the Lord as Keshava (Lord of all) because the Lord knows what is going on in his mind? as He is omniscient. As the Lord is the source of the gods? the demons and others? they cannot comprehend His manifestation or origin. (Cf.IV.6)

O Kesava, manye, I accept; to be rtam, true indeed; sarvam, all; etat, this that has been said by sages and You; yat, which; vadasi, You tell, speak; mam, to Me. Hi, certainly; bhagavan, O Lord; na devah, neither the gods; na danavah, nor the demons; viduh, comprehend; te, Your; vyaktim, glory [Prabhavam in the Commentary is the same as prabhavam, glory, the unalified State.].
Since You are the origin of the gods and others, therefore,

Therefore, I deem all this to be a statement of facts as they are in reality, and not merely an exaggeration - all this which You tell me of Your sovereign glory and infinite auspicious attributes which are unie, unbounded, unsurpassed and natural. Therefore, O Lord, O Treasure of unsurpassed knowledge, power, strength, sovereignty, valour and radiance! - neither the gods nor the demons who possess limited knowledge know 'Your manifestation', the way in which You manifest Yourself.